Family first: Evidence of consistency and variation in the value of family versus personal happiness across 49 different cultures

People care about their own well-being, but also about the well-being of their families. It is currently however unknown how much people tend to value their own and their family’s well-being. A recent study documented that people value family happiness over personal happiness across four cultures. In this study, we sought to replicate this finding across a larger sample size (N = 12,819) and a greater number of countries (N = 49), We found that the strength of the idealization of family over personal happiness preference was small (average Cohen’s ds = .20 with country levels varying from -.02 to almost .48), but ubiquitous, i.e., direction presented in 98% of the studied countries, 73-75% with statistical significance and .40 and .30). Importantly, we did not find strong support for traditional theories in cross-cultural psychology that associate collectivism with greater prioritization of the family versus the individual; country level individualism-collectivism was not associated with variation in the idealization of family versus individual happiness. Our findings indicate that no matter how much various populists abuse the argument of “protecting family life” to disrupt emancipation, family happiness seems to be a pan-culturally phenomenon. Family well-being is a key ingredient of social fabric across the world, and should be acknowledged by psychology and well-being researchers, and by progressive movements too

Happiness Maximization Is a WEIRD Way of Living

Psychological science tends to treat subjective wellbeing and happiness synonymously. We start from the assumption that subjective wellbeing is more than being happy to ask the fundamental question: what is the ideal level of happiness? From a cross-cultural perspective, we propose that the idealization of attaining maximum levels of happiness may be especially characteristic of WEIRD (Western, Educated, Industrial, Rich, Democratic) societies, but less so for others. Searching for an explanation for why “happiness maximization” might have emerged in these societies, we turn to studies linking cultures to their eco-environmental habitat. We discuss the premise that WEIRD cultures emerged in an exceptionally benign ecological habitat, i.e., compared to other regions, they faced relatively light existential pressures. We review the influence of the Gulfstream on the North-Western European climate as a source of these comparatively benign geographical conditions. We propose that the ecological conditions in which WEIRD societies emerged afforded them a basis to endorse happiness as a value and to idealise attaining its maximum level. To provide a nomological network for “happiness maximization”, we also studied its several potential side-effects: alcohol and drug consumption and abuse, and the prevalence of mania. To evaluate our hypothesis, we re-analyse data from two large-scale studies on ideal levels of personal life satisfaction—the most common operationalization of happiness in psychology—involving respondents from 61 countries. We conclude that societies whose members seek to maximize happiness tend to be characterized as a WEIRD, and generalizing this across societies can prove problematic if adopted at the ideological and policy level